In this article, I explain and critique J. L. Schellenberg's atheological argument from horrors. I raise an epistemic objection, arguing that no one could be justified in believing its conclusion on the basis of its premises. Then I adumbrate a notion of the divine which is different in various ways from the God of classical theism and argue that Schellenberg's argument makes no trouble for belief in the existence of God so construed.

Presentism: Essential Readings contains writings—classic and contemporary—that acquaint the reader with different versions of presentism, standard philosophical and scientific objections to presentism, and their attempted solutions. Detailed introductions to each part of the book make the discussions accessible to students and those unfamiliar with this fascinating and controversial philosophy.

Internalism about epistemic justification (henceforth, ‘internalism’) says that a belief B is epistemically justified for S only if S is aware of some good-making feature of B, some feature that makes for B’s having positive epistemic status: e.g., evidence for B. Externalists with respect to epistemic justification (‘externalists’) deny this awareness requirement. Michael Bergmann has recently put this dilemma against internalism: awareness admits of a strong and a weak construal; given the strong construal, internalism is subject to debilitating regress troubles; (...) given the weak construal, internalism is unmotivated; either way, internalism is in serious trouble. I argue for two claims in this article. First, Bergmann’s dilemma argument is unmotivated: he’s given no good reason for accepting one of its crucial premises. And second, Bergmann’s dilemma argument is unsound: the crucial premise in question is false. (shrink)

Three-dimensionalists , sometimes referred to as endurantists, think that objects persist through time by being “wholly present” at every time they exist. But what is it for something to be wholly present at a time? It is surprisingly difficult to say. The threedimensionalist is free, of course, to take ‘is wholly present at’ as one of her theory’s primitives, but this is problematic for at least one reason: some philosophers claim not to understand her primitive. Clearly the three-dimensionalist would be (...) better off if she could state her theory in terms accessible to all. We think she can. What is needed is a definition of ‘is wholly present at’ that all can understand. in this paper, we offer one. (shrink)

Incompatibilism about freedom and causal determinism is commonly supported by appeal to versions of the well known Consequence argument. Critics of theConsequence argument have presented counterexamples to the Consequence argument’s central inference principle. The thesis of this article is that proponents of the Consequence argument can easily bypass even the best of these counterexamples.